Isaiah · Chapter 9

V. 1. Nevertheless-The calamity of this land and its inhabitants shall be great, yet not such as that which was brought upon it by the king of Assyria, who at first indeed dealt more gently with them, but afterwards rooted them out. He-God. Zebulun-These parts are particularly mentioned, because this storm fell most heavily upon them; but under them the other parts of the land are understood. Afterward-By Shalmaneser, who took Samaria, and carried Israel into captivity, 2 Kings 17:5,6. Of which calamity, though yet to come, he speaks as if it were past, as the manner of the prophet is. The sea-In that part of the land which borders upon the sea, the lake Genesareth, upon which the portions of Zebulun and Naphtali bordered. Galilee-Or, Galilee of the Gentiles, namely, the upper Galilee, so called because it bordered upon the Gentiles.

Verse 1. Dimness— “Accumulated darkness”] Either hjdnm

menuddechah, fem. to agree with hlpa aphelah; or jdnmh lpa aphel hammenuddach, alluding perhaps to the palpable Egyptian darkness, Exodus 10:21.

The land of Zebulun] Zebulun, Naphtali, Manasseh, that is, the country of Galilee all round the sea of Gennesareth, were the parts that principally suffered in the first Assyrian invasion under Tiglath-pileser; see 2 Kings 15:29; 1 Chronicles 5:26. And they were the first that enjoyed the blessings of Christ’s preaching the Gospel, and exhibiting his miraculous works among them. See Mede’s Works, p. 101, and 457. This, which makes the twenty-third verse of chap. viii. in the Hebrew, is the first verse in chap. ix. in our authorized version. Bishop Lowth follows the division in the Hebrew.

Verse 1. Nevertheless, &c. — In the Hebrew, this verse is joined to the preceding chapter, as it is also in Bishop Lowth’s translation; and if it be considered as connected therewith, and the connecting particle, yk, be translated for, (which is its usual meaning,) instead of nevertheless, the words may be understood to express an aggravation of the darkness, or misery, threatened in the two former verses, as the punishment of those who should reject the Messiah: thus, For the dimness — Or darkness; shall not be such as was in her vexation, &c. — That is, this shall not be so slight an affliction as that which befell these parts of the country by Pul, 2 Kings 15:19; nor as that which succeeded it, by Tiglath-pileser, 2 Kings 15:29; which was a heavier stroke than the former; but this shall be far heavier than either of them. Subsequent events, supposed to be here predicted, seem to confirm this interpretation, the calamities which, by the just judgment of God, befell the Jews for rejecting and crucifying the Messiah, being incomparably greater than those brought on the land by Zebulun and Naphtali by any, or all, of the Assyrian invasions. Our translation, however, and most commentators, consider this verse as containing a mitigation of the foregoing threatening, and that the sense of it is this: The calamity of this land and its inhabitants shall be great, yet not so great as that which was brought upon Zebulun and Naphtali by the king of Assyria, because then the Israelites were not only quite rooted out, and carried away into a dreadful captivity, out of which they were not to return; but their calamity was not alleviated by the coming of the Messiah and the gospel light; whereas, before and amidst this darkness, of which I have now spoken, shall a glorious light arise to cheer all who open their eyes to behold it. Thus interpreted, this verse is rather connected with the following than the foregoing verses, and is introductory to them, in which light Bishop Lowth considers it; although, as has been observed, following the Hebrew, he joins it to the preceding chapter. His translation of it, nearly the same with that of Dr. Waterland, is worthy of the reader’s attention, as it casts a new light on the words. It is as follows: “But there shall not hereafter be darkness in the land which was distressed: In the former time he debased the land of Zebulun, and the land, of Naphtali; but in the latter time he hath made it glorious: Even the way of the sea, beyond Jordan, Galilee of the nation.” The reader must observe, that “Zebulun, Naphtali, and Manasseh, that is, the country of Galilee, all around the sea of Genesareth, were the parts that principally suffered in the Assyrian invasion under Tiglath-pileser; and they were the first that enjoyed the blessing of Christ’s preaching the gospel, and exhibiting his miraculous works among them.”

Verse 1. The dimness shall not be such as was in her vexation. Dr. Lightfoot infers from this, that there was much greater affliction in the first days of her vexation. All the Versions differ very widely here, a proof of the difficulty arising from the brevity and consequent obscurity of the text. Joseph Mede refers the words to the close of the preseding chapter. When at first he lightly debased the land of Zebulon and of Naphthali, as recorded in 2 Kings 15:29; and afterwards did more grievously afflict her. But in the latter day he shall make them glorious; they shall first be visited with the beams of the gospel. “The people that walked in darkness have seen a great light.”

1. Nevertheless — A transition word from the dark picture of Isaiah 8:5-22, describing the woes from Assyrian predominance to the bright dawn and consummation of the Messianic era. The dimness shall not be such as was in her vexation — It shall not always continue dark where there is now distress. When at the first — Literally, as the former time, namely, the time of the invasion by Assyria, under Tiglath-pileser, which had already taken place as described in 2 Kings 15:29, where we are told that he took “Ijon… and Gilead, and Galilee, all the land of Naphtali, and carried them captive to Assyria.” Great contrast between Tiglath-pileser and the Messiah. See note on Matthew 4:15. He lightly afflicted — Rather, he brought contempt upon those regions, Zebulun and Naphtali. These sections were in the pathway of all invasions, Syrian and Assyrian, and so suffered extremely. Afterward — That is, in the later times. Did more grievously afflict — The verb in Hebrew may mean this or the reverse, as brought, or brings honour upon; and the apodosis of the sentence certainly requires the latter. As the former time brought distress, so the later brings glory. The way of the sea — The sea of Galilee; upon the north of which Zebulun and Naphtali abut. Beyond Jordan — And upon the other side of Jordan, also formerly distressed and depopulated. Galilee of the nations — The circuit of the Gentiles, is better. The description here is of the northern parts of Israel bordering on the little sea; which country, after its depopulation by Tiglath-pileser, was colonized by foreigners, forming ever after a mixed people, partly Israelitish, partly heathen, despised by the purer Jews in Judah, but more ready, though imbued more or less with the heathenish spirit, to receive the Messiah when he should come. And this is the honour brought upon them in the aftertime. This mixed people received, for the most part, the Jewish religion; yet during all the ages they were more liberal in thought and more free from bigotry than were the southern Jews.

V. 2. The people-Israel and Judah. Darkness-The expression is general and so may well comprehend both calamity and ignorance, idolatry and profaneness, in which those parts were eminently involved. Have seen-Shall see at the coming of the Messiah.

Verse 2. The people — Israel and Judah; that walked — Or sat, as it is in Matthew 4:16; in darkness — Both in the darkness of ignorance, and in the darkness of calamity; have seen a great light — The prophet speaks of what was future, and would not take place till after seven hundred years, as though it were already arrived. Though “there would be very many among the Jews, to whom the Messiah, arising with his new light, would be an offence; who would resist his salutary doctrine, and who would therefore fall into the most grievous calamities, and thick darkness;” yet, “there would be others to whom the Messiah would truly appear with the light of grace and consolation, and who should receive him with the greatest joy, as attaining the summit of their hope and desire.” Accordingly, after the prophet had described the misery of those who, he foresaw, should reject him, he turns his style to describe the felicity of those on whom this Sun of righteousness should arise, setting forth both their joy and the cause of it.

2. The people that walked in darkness — The “darkness” of commingled Judaism and paganism. Upon them hath the light shined — The light, namely, of Messiah’s own presence and preaching.

V. 3. Thou hast-Thou hast made good thy promise to Abraham concerning the multiplication of his seed, by gathering in the Gentiles to the Jews. Before thee-In thy presence, and in the place of thy worship.

Verse 3. And not increased the joy— “Thou hast increased their joy”] Eleven MSS. of Kennicott’s and six of Deuteronomy Rossi’s, two ancient, read wl lo, it, according to the Masoretical correction, instead of al lo, not. To the same purpose the Targum and Syriac.

The joy in harvest] ryxqb tjmck kesimchath bakkatsir. For ryxqb bakkatsir one MS. of Kennicott’s and one of Deuteronomy Rossi’s have ryxq katsir, and another ryxqh hakkatsir, “the harvest;” one of which seems to be the true, reading, as the noun preceding is in regimine.

Verse 3. Thou hast multiplied the nation — Thou hast made good thy promise to Abraham, concerning the multiplication of his seed, by adding his spiritual seed unto the carnal, by gathering in the Gentiles to the Jews, and making them both one people in Christ, John 10:16; Ephesians 2:14. For, in the Scriptures, the believing Gentiles are accounted the seed of Abraham as well as the Jews, Galatians 3:7-9. Or, as the Hebrew may be rendered, Thou hast magnified the nation, honoured it with peculiar privileges above all other nations, and especially with this transcendent privilege, that the Saviour of the world should be born in it, and live among its people; of which he speaks more fully verses 6, 7. And not increased — Or rather, according to the marginal reading in the Hebrew, (which, instead of al, not, has wl, it, him, or them,) confirmed by many of the ancient versions, Thou hast increased their joy, which reading, it is evident, the next words require. Dr. Waterland’s version of these two clauses is, Thou hast advanced the nation; hast heightened upon her joy. The meaning is, thou hast conferred upon it a very great benefit, and thereby prepared for it the highest joy: joy which shall be to all people; true joy arising from the consolations of the gospel. See Zechariah 2:10, 11; Luke 2:10. They joy before thee — In thy presence, and in the place of thy worship; according to the joy in harvest, &c. — When men, with great joy, reap the long-expected fruit of their great labours and expectations, or as when, after a glorious victory, they come to take the spoil.

Ver. 3. Thou hast multiplied the nation. Since they came under the Roman government, as is noticed by Josephus, the population had become very great.—Thou hast encreased their joy; they rejoice before thee, as with the joy of harvest.— LOWTH. The English reads, and not encreased the joy. So is our present Hebrew text. al lo, not; but the margin reads wl lo; that is, joy to him. Kennicott has eleven manuscripts, and two of them ancient, which read, says Lowth, according to the Masoretic corrections of the Hebrew text, without the particle of negation.

3. Hast multiplied the nation — What nation? The true spiritual Israel — all adherents to Messiah — who come in place of the old Israel, undoubtedly come now into the prophet’s foreground. And not — Better, to him, as marginal reading. For the true Israel thou hast… increased… joy — This spiritual joy is compared with joy in harvest. The Hebrew word for “joy” is in the construct state. “Joy of” — — , and the ellipsis is thus filled: “Joy of the people,” etc. See Gesenius’s Grammar, § 116. Hilarious joy is still a common usage in Palestinian festive seasons after harvest and after vintage; and spiritual joy in the text is, in its outward manner — not in its quality or kind — compared with this; also with the joy which occurred in old time in the division of spoils of war after great victories.

V. 4. The yoke-His burdensome yoke. The staff-The staff or staves by which he was forced to carry burdens upon his shoulders. The rod-Wherewith he beat him. Oppressor-Of all his oppressors, but especially of sin and the devil. As-When God destroyed the Midianites in so admirable a manner by three hundred men.

Verse 4. For thou hast broken, &c. — Bishop Lowth translates this verse, For the yoke of his burden, the staff laid on his shoulder, the rod of his oppressor hast thou broken, as in the day of Midian. The Jews had been under the yoke repeatedly, to one hostile people or another, and had been sorely oppressed by them; formerly by the Philistines, Moabites, Ammonites, and Midianites, and, in after times, by the Assyrians, Chaldeans, Persians, and Macedonians; and many and successive deliverances from their oppressors had God granted them. Now, as the yokes which they had been under were emblematical of those of Satan, sin, and death, the spiritual enemies of God’s people, so their deliverances were figures of the spiritual deliverance which believers, whether Jews or Gentiles, receive through Christ. And of this spiritual deliverance and salvation, as the context shows, this verse is to be understood. For the preceding verses foretel the diffusion of gospel light, and those that follow attest the birth of the Messiah, unfold his characters and offices, and set forth the blessings of his peaceful and righteous reign. See Jeremiah 23:6; Luke 1:70-74, where Zacharias, full of the Holy Ghost, seems most admirably to expound this passage of the prophet. As in the day of Midian — When God destroyed the Midianites in so admirable a manner, and by such unlikely and contemptible means, which was an eminent type of Christ’s conquering the powers of darkness, and all his enemies, by dying on the cross, and by the preaching of a few unlearned, and poor, despised men.

4. Thou hast broken — In speaking of Messianic times the prophet sees things prospective as though past: but facts of those times he sees in a group, and all in the present tense, as in verse six. Yoke of his burden — “His” refers to Judah. From the Assyrian tributary burden upon him, the thought here rises to the complete unburdening of the future true Israel. Staff — Or, stick, for the yoke Oriental is merely such — a pole across the neck of oxen. Rod — The symbol of the oppressor’s power, as the ox-goad (as the word may be interpreted) is the implement with which the driver asserts his power. All are broken together. The ground idea is, that of complete deliverance from the Assyrian rule for the time being. But the antitypical idea of the Messianic deliverance is that which mostly fills the prophet’s vision. This deliverance is to be the counterpart of the Egyptian, in which the whole of Israel was redeemed, though here spoken of the “remnant” only. But the result shall be as in the day of Midian. See Judges 7. In a worldly view, the delivering force is small, but it is God’s force, as it was in the days of Gideon. But who is Gideon’s antitype, through whom all this is to occur? It is not stated. But the reason for the cessation of Assyria’s oppression is given in the next verse.

V. 5. Noise-With the triumphant exclamations of the conqueror, and the bitter lamentations of the conquered, and the different cries of the same persons, sometimes conquering, and sometimes conquered. Blood-With great difficulty and slaughter. But-But this victory which God’s people shall have over all their enemies, shall be more terrible to their adversaries, whom God will utterly consume, as it were by fire.

Verse 5. Every battle of the warrior— “The greaves of the armed warrior”] ˆas ˆwas seon soen. This word, occurring only in this place, is of very doubtful signification. Schindler fairly tells us that we may guess at it by the context. The Jews have explained it, by guess I believe, as signifying battle, conflict: the Vulgate renders it violenta prædatio. But it seems as if something was rather meant which was capable of becoming fuel for the fire, together with the garments mentioned in the same sentence. In Syriac the word, as a noun, signifies a shoe, or a sandal, as a learned friend suggested to me some years ago. See Luke 15:22; Acts 12:8. I take it, therefore, to mean that part of the armour which covered the legs and feet, and I would render the two words in Latin by caliga caligati. The burning of heaps of armour, gathered from the field of battle, as an offering made to the god supposed to be the giver of victory, was a custom that prevailed among some heathen nations; and the Romans used it as an emblem of peace, which perfectly well suits with the design of the prophet in this place. A medal struck by Vespasian on finishing his wars both at home and abroad represents the goddess Peace holding an olive branch in one hand, and, with a lighted torch in the other, setting fire to a heap of armour. Virgil mentions the custom:—

“—Cum primam aciem Præneste sub ipsa

Stravi, scutorumque incendi victor acervos.”

Æn. lib. viii., ver. 561.

“Would heaven, (said he,) my strength and youth recall, Such as I was beneath Præneste’s wall—

Then when I made the foremost foes retire,

And set whole heaps of conquered shields on fire.”

DRYDEN.

See Addison on Medals, Series ii. 18. And there are notices of some such practice among the Israelites, and other nations of the most early times. God promises to Joshua victory over the kings of Canaan. “To-morrow I will deliver them up all slain before Israel: thou shalt hough their horses, and burn their chariots with fire,” Joshua 11:6. See also Nahum 2:13. And the psalmist employs this image to express complete victory, and the perfect establishment of peace:—

“He maketh wars to cease, even to the end of the land:

He breaketh the bow, and cutteth the spear in sunder;

And burneth the chariots in the fire.”

Psalm 46:9.

twlg[ agaloth, properly plaustra, impedimenta, the baggage-wagons: which however the Septuagint and Vulgate render scuta, “shields;” and the Chaldee, “round shields,” to show the propriety of that sense of the word from the etymology; which, if admitted, makes the image the same with that used by the Romans.

Ezekiel, Ezekiel 39:8-10, in his bold manner has carried this image to a degree of amplification which I think hardly any other of the Hebrew poets would have attempted. He describes the burning of the arms of the enemy, in consequence of the complete victory to be obtained by the Israelites over Gog and Magog:—

“Behold, it is come to pass, and it is done,

Saith the Lord JEHOVAH.

This is the day of which I spoke:

And the inhabitants of the cities of Israel shall go forth. And shall set on fire the armour, and the shield,

And the buckler, and the bow, and the arrows,

And the clubs and the lances;

And they shall set them on fire for seven years.

And they shall not bear wood from the field;

Neither shall they hew from the forest:

For of the armour shall they make their fires;

And they shall spoil their spoilers,

And they shall plunder their plunderers.”

R. D. Kimchi, on this verse says this refers simply to the destruction of the Assyrians. Other battles are fought man against man, and spear against spear; and the garments are rolled in blood through the wounds given and received: but this was with burning, for the angel of the Lord smote them by night, and there was neither sword nor violent commotion, nor blood; they were food for the fire, for the angel of the Lord consumed them.

Verse 5. For every battle of the warrior is with confused noise, &c. — With the triumphant exclamations of the conqueror, and the bitter lamentations of the conquered, and the different cries of the same persons, sometimes conquering and sometimes conquered; and garments rolled in blood — With great difficulty and slaughter. But this shall be with burning, &c. — But this victory, which God’s people shall have over all their enemies, shall be more terrible to their adversaries, whom God shall utterly consume, as it were, by fire. The reader must observe, however, the words ˆas ˆwas, here rendered battle of the warrior, occurring only here, are of very doubtful signification, and of consequence are rendered differently by learned men. Dr. Waterland, from Vitringa, translates the verse, “Every clashing of the noisy warrior, and the garment rolled in blood, shall be thrown to be burned; fuel for the fire.” Bishop Lowth renders it, “For the greaves of the armed warrior in the conflict, and the garment rolled in much blood, shall be for a burning, even fuel for the fire.” It is probable, as Vitringa observes, that the words are intended to signify, that, in consequence of Christ’s appearing in the flesh, and destroying the enemies of his church, a time of peace and tranquillity shall take place on earth, and the instruments of war and slaughter be of no further use.

Ver. 5. Every battle of the warrior is with confused noise, and garments rolled in blood; but this shall be with burning. Such is the difference between the wars of the Messiah, and those of belligerent kings. The people of this mighty God, like the three hundred with Gideon, or the men of Hezekiah, shall only have to go out, and burn the armour of their idolatrous foes. Thus Joshua burned the chariots of the Canaanites, Joshua 11:6; and so in the latter day, for seven months they shall burn the armour of Gog and Magog. Ezekiel 39:8-10. The weapons of our warfare are mighty through God; truth here fights against error, and virtue conquers vice. Love melts away the enmity of the human heart, turning the battle to the gate, and all the strong fortresses of the enemy are overcome.

5. For every battle of the warrior — Others render it, “Every boot of tramping warrior,” or this in substance, for the words “of battle” and “warrior,” occur in the original only here, and their meaning has to be made out from the context. With confused noise — Or, “in battle fray.” The boot, or greave, may be generic for battle accoutrements, and all these shall be destroyed. Both the greaves and garments, or martial cloaks rolled in blood, bespattered and soaked, shall in the Messianic era of peace (chap. 2:4) be with burning, as of no use whatever except for fuel. The scenes, so often witnessed on these Galilean fields, of war and of bloodshed, shall cease forever, and war weapons shall be no more. And as on these once dark regions, so shall it be in that era in all the earth.

V. 6. For-Having spoken of the glorious light, and joy, and victory of God’s people, he now proceeds to shew the ground of it. Us-Unto us Jews, of whom Christ was born, and to whom he was primarily sent. A child-The Messiah by the consent of interpreters, not only Christian, but Jewish: for so the ancient Hebrew doctors understood the place, and particularly the Chaldee paraphrast; although the latter Jews, out of opposition to Christ, wrest it to Hezekiah. Which extravagant conceit, as it hath no foundation in this or any other text of scripture, so it is fully confuted by the following titles, which are such as cannot without blasphemy and nonsense be ascribed to Hezekiah, nor indeed to any mere mortal man, as we shall see. Is born-Or, shall be born, as the prophets generally speak. The government-Of God’s people, to whom he is given. Shoulders-Upon him, or in his hands. He mentions shoulders, because great burdens are commonly laid upon men’s shoulders. His name-This is not to be taken for a description of his name, but of his glorious nature and qualities. Wonderful counsellor-And so Christ is, because he hath been the counsellor of his church in all ages, and the author and giver of all those excellent counsels delivered not only by the apostles, but also by the prophets, and hath gathered and enlarged, and preserved his church, by admirable counsels and methods of his providence, and, in a word, hath in him all the treasures of wisdom and knowledge, Colossians 2:3. Mighty God-This title can agree to no man but Christ, who was God as well as man, to whom the title of God or Jehovah is given, both in the Old and New Testament. And it is a true observation, that this Hebrew word El is never used in the singular number, of any creature, but only of the almighty God. The father-The father of eternity. Who, though as man he was then unborn, yet was and is from everlasting to everlasting.

Verse 6. The government shall be upon his shoulder] That is, the ensign of government; the sceptre, the sword, the key, or the like, which was borne upon or hung from the shoulder. See Clarke’s note on “Isaiah 22:22”.

And his name shall be called] rwbg la El gibbor, the prevailing or conquering God.

The everlasting Father— “The Father of the everlasting age”] Or d[ yba Abi ad, the Father of eternity. The Septuagint have megalhv boulhv aggelov, “the Messenger of the Great Counsel.” But instead of d[ yba Abi ad, a MS. of Deuteronomy Rossi has אבעזר Abezer, the helping Father; evidently the corruption of some Jew, who did not like such an evidence in favour of the Christian Messiah.

Prince of Peace] שלום rc sar shalom, the Prince of prosperity, the Giver of all blessings.

A MS. of the thirteenth century in Kennicott’s collection has a remarkable addition here. “He shall be a stumbling-block, hlvkmh; the government is on his shoulder.” This reading is nowhere else acknowledged, as far as I know.

Verse 6. For, &c. — Having spoken of the glorious light, and joy, and victory of God’s people, the prophet now proceeds to show the foundation and cause thereof. And, “though he is everywhere most excellent, he is peculiarly so in this passage, which contains an emphatical description of the person and kingdom of the Son of God; the kingdom of peace; the eternal and universal kingdom, in which the church should have the highest cause for joy; which should bring with it an abolition of the whole yoke of sin, and the ceremonial law, and a destruction of all hostile and adverse powers with respect to the saints.” Who then can wonder at the joy of the church in so great a light, in so excellent a Teacher, Mediator, Saviour, and Governor, King, and Lord? Unto us a child is, or, shall be, born — The prophet, as usual, speaks of a blessing which he foresaw with certainty would be bestowed, as if it were conferred already. That the Messiah is here intended, not only Christian but Jewish interpreters, in general, of any credit or reputation, agree. For so the ancient Hebrew doctors understood the place, and particularly the Chaldee paraphrast; although the later Jews have laboured, out of opposition to the Lord Jesus, to apply it to Hezekiah. Which extravagant notion, as it hath no foundation at all in this or any other text of Scripture, and therefore may be rejected without any further reason; so it is fully confuted by the following titles, which are such as cannot, without blasphemy and nonsense, be ascribed to Hezekiah, nor indeed to any mere man or mere creature, as we shall see. The human nature of the Messiah is here first set forth. He shall be the child born, the Word made flesh, and that for us; not only for us Jews, but for us men, for us sinners, and especially for us believers. Unto us a son is given — Or, the son, namely, of the virgin, spoken of Isaiah 7:14; the Immanuel, the Son of God, so called, not only on account of his miraculous conception, but because of his eternal generation, the Word, who was in the beginning with God, had glory with the Father before the world was, was loved by him before the foundation of the world, and by whom he made the worlds, and created all things. See John 1:1-3, and 17:5, 24; Hebrews 1:2; 1 Corinthians 8:6; Ephesians 3:9; Colossians 1:16. This person, the Father’s own Son, his only-begotten Son, is given, John 3:16; sent forth, Galatians 4:4; sent in the likeness of sinful flesh, Romans 8:3; though rich, and in the form of God, made in the likeness of men, poor, and of no reputation, Philippians 2:7; 2 Corinthians 8:9; given to be our infallible Teacher, our prevalent Mediator, our almighty Saviour, our righteous Ruler, and our final Judge. Accordingly, The government — Of the church, of the world, yea, of all things, for the church’s benefit, Ephesians 1:21, 22; shall be upon his shoulder — That is, upon him, or in his hands; all power being given to him in heaven and on earth. In mentioning shoulder, he speaks metaphorically; great burdens being commonly laid upon men’s shoulders, and all government, if rightly managed, being a great burden, and this especially being, of all others, the most weighty and important trust. Possibly here may be also an allusion to the ancient custom of carrying the ensigns of government before the magistrates, upon the shoulders of their officers, or, as some think, to the regal robe worn by kings and governors. And his name shall be called — That is, he shall be: for the following particulars are not to be taken for a description of his proper name, but of his glorious nature and qualities; Wonderful — He is wonderful in his person, as God and man, God manifest in the flesh, which union of two such different natures in one individual, intelligent, and self-conscious being, is a great and incomprehensible mystery. Hence we are told, No man knoweth the Son but the Father, Matthew 11:27; and he is said to have had a name written, which no man knew but himself; and hence, when appearing to Manoah, he said, Why askest thou after my name, seeing it is secret: Hebrew, alp, wonderful, the same word here used, Judges 13:18. He is also wonderful with respect to his birth, life, doctrine, miracles; his love and sufferings; his death, resurrection, and ascension; his humiliation and exaltation; his cross and crown; his grace and glory. Counsellor — He is so called, because he knew the whole counsel of God, and, as far as was necessary, revealed it to us, and is the great counsellor of his church and people in all their doubts and difficulties, in all ages and nations, being made of God unto them wisdom. He also is the author and giver of all those excellent counsels, delivered not only to the apostles, but also by the prophets, (1 Peter 1:10-12,) and hath gathered, enlarged, and preserved his church by admirable counsels, and the methods of his providence; and, in a word, hath in him all the treasures of wisdom and knowledge. The mighty God — This title can agree to no man but Christ, who was God as well as man, to whom the title of God or Jehovah is given, both in the Old and New Testaments, as Jeremiah 23:6; John 1:1; Romans 9:5; and in many other places. And it is a true observation, that this Hebrew word la, eel, is never used in the singular number of any creature, but only of the Almighty God, as is evident by perusing all the texts where this word occurs. The everlasting Father — Hebrew, d[ yba, The Father of eternity: having called him a child and a son, lest this should be misinterpreted to his disparagement, he adds that he is a Father also, even the Father of eternity, and, of course, of time, and of all creatures made in time. Christ, in union with the Father and the Holy Ghost, is the God and Father of all things, the maker and upholder of all creatures, John 1:3; Hebrews 1:3; and especially the Father of all believers, who are called his children, (Hebrews 2:13,) and the author of eternal life and salvation to them, Hebrews 5:9. Or, this title may be given him because he is the father of the new and eternal age, that is, of the economy which is to endure for ever; for Christ is the father of a new generation, to continue through all eternity; the second Adam, father of a new race; the head of a new and everlasting family, in which all the children of God are reckoned. The Prince of peace — This is another title, which certainly does not agree to Hezekiah, whose reign was far from being free from wars, as we see 2 Kings 18., but it agrees exactly to Christ, who is called our peace, Micah 5:5; Ephesians 2:14; and is the only purchaser and procurer of peace between God and men, Isaiah 53:5; and between men and men, between Jews and Gentiles, Ephesians 2:15; and of the peace of our own consciences; and who leaves peace as his legacy to his disciples, John 14:27, and 16:33.

Ver. 6. Unto us a child is born, Jesus the son of Mary. Unto us a son is given, Christ the Son of God. So the holy fathers speak of the Lord’s nativity. The names of this Son are numerous as the plenitude of Deity. He is called Jehovah, Jeremiah 23:6. 33:16. Elohim, Psalm 110:1. Adonai, Psalm 45:7. And in this text,

His name shall be called Wonderful. alp pala, or pele, as in Montanus,—wonderful, admirable, hidden, or, it is a secret, as in Judges 13:18. This would denote the mysterious glory of the person of Christ—the Eternal born in time! The Lord of glory lying in a manger! In offices the source of all wisdom, of all sanctity, all power; yet growing in stature, and in favour with God and man. Oh adorable mysterious name. Counsellor. x[wy yoaits. The masoretic Jews have done what they could by punctuation to disfigure this whole passage, but the word Counsellor stands as a distinct title or name in several places; and so it is pointed in LOWTH. In this character, Christ is the wisdom of God, forming and comprehending the glorious plan of redemption, laying a counsel sure for the conversion of sinners, preparing thrones of glory for his saints, and making all the evils of life work together for good. This title is always understood of one who gives, not of one who receives counsel. The mighty God. rwbg la El-gibbor, the strong, the prevalent, the invincible God. The word is repeatedly applied to men of gigantic strength. The Lord applies to himself a Greek name of equal force. “I am Alpha and Omega— the Almighty.” Revelation 1:8.

The everlasting Father. d[ yba Abi âd, the Father of the everlasting age. The LXX, Pathr tou mellontov aiwnov, the Father of the world to come. The Chaldaic reads, vir permanens in æternum Christus. Christ the prince established for ever. In rabbinical theology, the Messiah’s time, and the world to come, are synonymous phrases. It is to Christ, says the apostle, “and not to angels, that God hath put in subjection the world to come.” Hebrews 2:5. So far the Arians agree with us. But if the Messiah be the Sire of the ages to come, he is equally the Sire of ages past; for his goings forth were from [ôlam] everlasting. Micah 5:2. From the womb of the morning. Psalm 110:3. Proverbs 8:22. Every rabbi accounted orthodox, expected the Messiah, the Messiah from heaven; and such indeed is the expectation at this day, of the whole oriental world. Their prayer is, “Oh that thou wouldst rent the heavens and come down— Oh that the salvation of Israel were come out of Zion.” The shekinah, or glory on the mercyseat, was to them the Messiah. Being encouraged by the promise, Psalm 85:9, 11, truth shall spring out of the earth, and righteousness shall look down from heaven; their cry in the Spirit was, “Drop down ye heavens from above, and let the skies pour down righteousness; let the earth open, (the gentile world) and let them bring forth salvation.” Isaiah 45:8.

The Prince of peace. The literal reading is µwlv rc Sar Shalom. St. Paul understands the mediatorial glory of Christ in the sublimest sense, as on the cross reconciling all things to himself, both in heaven and in earth. The prophets regard the Messiah as contending with the rebellious gentiles, solely with a view to the introduction of universal peace, by restoring man to the image of God, and by imparting peace to the conscience, which passeth all understanding. See more on Zechariah 9:10.

6. For unto us — Jews first, then all the world. A child is born — The antitype of the child of chap. vii; a child of the Davidic house, as asserted in next verse. Unto us — Or for us — for our benefit. A son is given — In chap. vii the child is given as a sign, but here as a gift of grace. He is the anointed Son of God. Psalm 2:7. It would seem, according to Hebrews 2:14, that he is partaker of the same nature with the children of Isaiah 8:18. Government shall be upon his shoulder — Princedom unlimited better accords with the original. Unlike Assyrian tributary rule, it is not oppressive to his people. Unlike all earthly potentates, he wears sovereignty as a robe everlastingly befitting him. His name shall be called — Literally, They shall call, etc. By universal admission he is Wonderful; rather, a Wonder; arresting the whole world’s attention by his incarnation, words, and acts. Counsellor — A supreme teacher and guide to men, collectively and individually. Mighty God — rwbg la, (el gibbor.) Gesenius renders this, strong hero; and De Wette adopts the same rendering. But this is a case where a parallel phrase close at hand must settle the meaning. Now in Isaiah 10:21, the same phrase is applied to deity, and the context will bear no other sense. The remnant of Jacob shall return unto the “mighty God,” — same words in the original. In Isaiah 10:20, 21, (which see,) the parallel to “Holy One of Israel” — which indisputably is the Lord Jehovah — is rwbg la, (el gibbor,) and this, if not to be regarded fully as strong, yea a stronger expression for deity, is violently opposed to the laws of parallelism in Hebrew poetry. It would be nonsense to regard it otherwise. Everlasting Father — Or, Father of eternity. So the words and order of the Hebrew; and this, in Hebrew rhetoric means eternal, or he is eternal, or the eternal One. Prince of Peace — Having absolute command of peace, to whom all willing people shall be subject. That all these predicates belong to Messiah has, with little dispute, always been conceded. The earlier Jews and the Targums explained them as referring to Messiah; the later Jews (in order to parry the Christian view) as referring to Hezekiah. Modern rationalists concede them to Messiah, but emasculate them of their strong, divine sense, so as to reduce Messiah to a mere, but exalted, creature. Such shifts in interpretation, in the face of the ancient view of this passage, confirmed by later unprejudiced exegesis, but too plainly show greater partisan-ship for theory than for simple truth.

V. 7. No end-His peaceable and happy government shall be extended to all the ends of the earth. The throne-Which was promised to David, and to his seed for ever. For ever-From the beginning of it to all eternity. The zeal-This great work shall be brought to pass by almighty God, out of that fervent affection which he hath to his own glory, to the honour of his son, and to his people.

Verse 7. Of the increase] In the common Hebrew Bibles, and in many MSS., this word is written with the close or final µ לםרבה. But in twelve of Kennicott’s MSS., and twelve of Deuteronomy Rossi’s, it is written with the open m mem; but here it is supposed to contain mysteries, viz., that Jerusalem shall be shut up, closed, and confined, till the days of the Messiah.

This is an illustrious prophecy of the incarnation of Christ, with an enumeration of those characters in which he stands most nearly related to mankind as their Saviour; and of others by which his infinite majesty and Godhead are shown. He shall appear as a child, born of a woman, born as a Jew, under the law, but not in the way of ordinary generation. He is a Son given-the human nature, in which the fulness of the Godhead was to dwell, being produced by the creative energy of the Holy Ghost in the womb of the Virgin. See Matthew 1:20, 21, 23, 25, and Luke 1:35, and Isaiah 7:14, and the notes on those passages. As being God manifested in the flesh, he was wonderful in his conception, birth, preaching, miracles, sufferings, death, resurrection, and ascension; wonderful in his person, and wonderful in his working. He is the Counsellor that expounds the law; shows its origin, nature, and claims; instructs, pleads for the guilty; and ever appears in the presence of God for men. He is the mighty God; God essentially and efficiently prevailing against his enemies, and destroying ours. He is the Father of eternity; the Origin of all being, and the Cause of the existence, and particularly the Father, of the spirits of all flesh. The Prince of peace-not only the Author of peace, and the Dispenser of peace, but also he that rules by peace, whose rule tends always to perfection, and produces prosperity. Of the increase of his government-this Prince has a government, for he has all power both in heaven and in earth: and his government increases, and is daily more and more extended, and will continue till all things are put under his feet. His kingdom is ordered-every act of government regulated according to wisdom and goodness; is established so securely as not to be overthrown; and administered in judgment and justice, so as to manifest his wisdom, righteousness, goodness, and truth. Reader, such is that Jesus who came into the world to save sinners! Trust in HIM!

Isaiah 9:8-10:4. This whole passage reduced to its proper and entire form, and healed of the dislocation which it suffers by the absurd division of the chapters, makes a distinct prophecy, and a just poem, remarkable for the regularity of its disposition and the elegance of its plan. It has no relation to the preceding or following prophecy; though the parts, violently torn asunder, have been, on the one side and the other, patched on to them. Those relate principally to the kingdom of Judah; this is addressed exclusively to the kingdom of Israel. The subject of it is a denunciation of vengeance awaiting their crimes. It is divided into four parts, each threatening the particular punishment of some grievous offence-of their pride, of their perseverance in their vices, of their impiety, and of their injustice. To which is added a general denunciation of a farther reserve of Divine wrath, contained in a distich, before used by the prophet on a like occasion, Isaiah 5:25, and here repeated after each part. This makes the intercalary verse of the poem; or, as we call it, the burden of the song. “Post hoc comma (cap. ix. 4) interponitur spatium unius lineæ, in Cod. 2 et 3: idemque observatur in 245. in quo nullum est spatium ad finem capitis ix.” Kennicott, Var. Lect.

“After this clause (Isaiah 9:4) is interposed the space of one line in Cod. 2 and 3. The same is likewise observed in Cod. 245, in which no space exists at the end of chap. ix.”

Verse 7. Of the increase of his government, &c. — His peaceable and happy government shall be enlarged without end: either without end of duration, for ever, as is expressed in a following clause of this verse, or without limitation: his peaceable and happy government shall be extended to all the ends of the earth. Upon the throne of David — The throne which was promised to David, and to his seed for ever; from henceforth, &c. — From the beginning of it unto all eternity. The zeal of the Lord of hosts, &c. — This great work shall be brought to pass by Almighty God, out of that fervent affection which he hath to his own glory, to the honour of his Son, and to his people.

Ver. 7. Of the encrease of his government and peace there shall be no end. This is the current language of all the prophets, and of the whole of the new testament. He shall bruise the serpent’s head. His kingdom, the living stone cut out of the mountain without hands, shall fill the whole earth. The isles shall wait for his law, and all the ends of the earth shall see the salvation of God.

The zeal of the Lord of hosts will perform this. He will complete our redemption, vanquish our foes, restore righteousness and hope to fallen man. His love is an ever-burning flame;—why then should our love be cold to him?

7. Of the increase — More literally, To the increase and prevalence. Of his government — His princedom, sovereignty, rule, and peace. The essence of his universal rule is peace and harmony and love. No end — No limit. From Zion, as the figurative starting point, over the whole earth and the whole universe it shall extend. 2 Samuel 7:11-16; Luke 1:32-34. Upon the throne of David — As explained by the above texts. To order it — The type of its construction is seen in 2 Samuel 13:13; Psalm 89:2. The heavenly antitype shall far exceed this. To establish it — Give it its eternally fixed character. With judgment and with justice — These are favourite terms with our prophet, (see Isaiah 1:27, and 11:3,) denoting pure truth, and power and righteousness.

Such shall be the character of Messiah’s kingdom as the only proper spiritual succession to the Davidic kingdom. 2 Samuel 7:12. And for this will the zeal — the earnest care, even jealousy — of the Lord of hosts — of Him who commands all agencies in the universe — be manifest. Hitherto, Davidic sovereignty among the true Israel had been matter of faith and hope only. But prophecy now sees the zeal of Jehovah in earnest for its realization. The word “zeal” is an earnest word. Literally, it seems to mean glowing fire, from anq, (kana,) to be deep red. Delitzsch regards it as containing one of the deepest ideas of the Old Testament. It is two-sided. When used as here, it implies that Jehovah intensely loves his nation. But the fire of love has for its obverse side the fire of wrath. And upon this side the prophetic discourse is about to turn.

Divine judgments — specially upon Israel, 1-4.

Does this prophecy treat of judgments historically inflicted; or does it view events in space, not in time, as in chaps. iv and v? The latter is the more probable, if the apparent usage with Isaiah is to decide. The perspective peculiarity prevailingly attaches to his prophecies. The near future is seen in clear sketches, with a commingling of the present and the past in the entire picture. The more remote future shades away with diminishing features into increasing obscuration, but always with reference to the furthest and highest limit, namely, the complete fulness of Messiah’s kingdom. Here the picture is of successive judgments befalling Israel without improving it; some in the past, some in the present, and some in the future, but represented in single groups, with the time element little regarded.

V. 8. The Lord-The prophet, having inserted some consolatory passages for God’s faithful people, returns to his former comminution against the rebellious Israelites. And-Heb. it fell, that is, it shall fall, in the prophetical style. It shall certainly be accomplished.

Verse 8. Lord— “JEHOVAH”] For ynda Adonai, thirty MSS. of Kennicott’s, and many of Deuteronomy Rossi’s, and three editions, read hwhy Yehovah.

Verses 8-12. The Lord sent a word, &c. — A prophetical and threatening message by me: for now the prophet, having inserted some consolatory passages for the support of God’s faithful people, returns to his former work of commination against the rebellious Israelites; and it lighted — Hebrew, lpn, it fell, that is, it shall fall in the prophetical style. It shall certainly be accomplished; upon Israel — The same with Jacob in the former clause. We have here the third section of the fifth discourse, which reaches to the fifth verse of the next chapter, “and makes,” says Bishop Lowth, “a distinct prophecy, and a just poem, remarkable for the regularity of its disposition, and the elegance of its plan. It has no relation to the preceding or following prophecy, which relate principally to the kingdom of Judah; whereas, this is addressed exclusively to the kingdom of Israel. The subject of it is a denunciation of vengeance awaiting their crimes. It is divided into four parts, each threatening the particular punishment of some grievous offence; of their pride; of their perseverance in their vices; of their impiety; and of their injustice. To which is added a general denunciation of a further reserve of divine wrath, contained in a distich before used by the prophet on a like occasion, (Isaiah 5:25,) and here repeated after each part: this makes the intercalary verse of the poem; or, as we call it, the burden of the song.” And all the people shall know — Namely, by experience. They shall know whether my word be true or false. Even Ephraim, &c. — The people of the ten tribes, and particularly Ephraim, the proudest of them all. And Samaria — The strongest place, and the seat of the king and court. Here we have the first fault of the Ephraimites, namely, the pride and contempt with which they had received the threatenings of the true prophets of God, who had denounced to them the unhappy consequences of their undertakings. Elevated with vain hope, they had declared that they would never desist from their purpose of invading Judah for any denunciations of the prophets; on the contrary, they had boasted proudly, that, strengthened as they were by their present alliance with the king of Syria, though they had heretofore suffered great loss, they had no doubt of repairing their fortune. Though the bricks were fallen down, they would build with hewn stones, &c. — The expression is metaphorically elegant, and denotes the restoration of a fallen state for the better, and the change of a mean and low to a more honourable and excellent situation. For their pride and arrogance, the God who laugheth vain men to scorn, denounces their punishment in the two following verses; and, according to his usual justice, assures them that the union with Rezin, wherein they boasted, should itself prove their destruction. This prophecy was fulfilled by Tiglath-pileser. See 2 Kings 16:17, Vitringa, and Dodd. Dr. Waterland renders the beginning of the twelfth verse, “The Syrians from the east, and the Philistines from the west.” Though Rezin, king of Syria, was destroyed, yet the body of the nation survived, and submitted themselves to the king of Assyria, and upon his command invaded Israel afterward. And they shall devour Israel, &c. — Like wild beasts.

Ver. 8. The Lord sent a word to Jacob. Here a new chapter should begin. The words that follow contain a strong remonstrance against the ten tribes for their presumption and pride, though their attempts against Jerusalem had failed. The prophets of that age held the sentences of nations in their hands; and their words were bold, as became the heralds of heaven.

8. The Lord — Not Jehovah this time, but Adonai, the universal Lord and proprietor. — Furst. Sent a word into Jacob — “Word,” is a direct revelation, by prophets and by Moses. It… lighted upon Israel — Urgency of menace now enforces the broken divine law upon rebellious Israel.

V. 9. Know-They shall know whether my word be true or false. Even-The people of the ten tribes, and particularly Ephraim, the proudest of them all. Samaria-The strongest place, and the seat of the king and court.

Verse 9. Pride and stoutness of heart— “Carry themselves haughtily”] וידעו veyadeu, “and they shall know;” so ours and the Versions in general. But what is it that they shall know? The verb stands destitute of its object; and the sense is imperfect. The Chaldee is the only one, as far as I can find, that expresses it otherwise. He renders the verb in this place by wbrbrtaw veithrabrabu, “they exalt themselves, or carry themselves haughtily; the same word by which he renders whbg gabehu, Isaiah 3:16. He seems, therefore, in this place to have read whbgyw vaiyigbehu, which agrees perfectly well with what follows, and clears up the difficulty. Archbishop Secker conjectured wrbdyw vayedabberu, referring it to rmal lemor, in the next verse, which shows that he was not satisfied with the present reading. Houbigant reads וירעו vaiyereu, et pravi facti sunt, they are become wicked, which is found in a MS.; but I prefer the reading of the Chaldee, which suits much better with the context.

Houbigant approves of this reading; but it is utterly unsupported by any evidence from antiquity: it is a mere mistake of r resh for d daleth; and I am surprised that it should be favoured by Houbigant.

Verses 8-12. The Lord sent a word, &c. — A prophetical and threatening message by me: for now the prophet, having inserted some consolatory passages for the support of God’s faithful people, returns to his former work of commination against the rebellious Israelites; and it lighted — Hebrew, lpn, it fell, that is, it shall fall in the prophetical style. It shall certainly be accomplished; upon Israel — The same with Jacob in the former clause. We have here the third section of the fifth discourse, which reaches to the fifth verse of the next chapter, “and makes,” says Bishop Lowth, “a distinct prophecy, and a just poem, remarkable for the regularity of its disposition, and the elegance of its plan. It has no relation to the preceding or following prophecy, which relate principally to the kingdom of Judah; whereas, this is addressed exclusively to the kingdom of Israel. The subject of it is a denunciation of vengeance awaiting their crimes. It is divided into four parts, each threatening the particular punishment of some grievous offence; of their pride; of their perseverance in their vices; of their impiety; and of their injustice. To which is added a general denunciation of a further reserve of divine wrath, contained in a distich before used by the prophet on a like occasion, (Isaiah 5:25,) and here repeated after each part: this makes the intercalary verse of the poem; or, as we call it, the burden of the song.” And all the people shall know — Namely, by experience. They shall know whether my word be true or false. Even Ephraim, &c. — The people of the ten tribes, and particularly Ephraim, the proudest of them all. And Samaria — The strongest place, and the seat of the king and court. Here we have the first fault of the Ephraimites, namely, the pride and contempt with which they had received the threatenings of the true prophets of God, who had denounced to them the unhappy consequences of their undertakings. Elevated with vain hope, they had declared that they would never desist from their purpose of invading Judah for any denunciations of the prophets; on the contrary, they had boasted proudly, that, strengthened as they were by their present alliance with the king of Syria, though they had heretofore suffered great loss, they had no doubt of repairing their fortune. Though the bricks were fallen down, they would build with hewn stones, &c. — The expression is metaphorically elegant, and denotes the restoration of a fallen state for the better, and the change of a mean and low to a more honourable and excellent situation. For their pride and arrogance, the God who laugheth vain men to scorn, denounces their punishment in the two following verses; and, according to his usual justice, assures them that the union with Rezin, wherein they boasted, should itself prove their destruction. This prophecy was fulfilled by Tiglath-pileser. See 2 Kings 16:17, Vitringa, and Dodd. Dr. Waterland renders the beginning of the twelfth verse, “The Syrians from the east, and the Philistines from the west.” Though Rezin, king of Syria, was destroyed, yet the body of the nation survived, and submitted themselves to the king of Assyria, and upon his command invaded Israel afterward. And they shall devour Israel, &c. — Like wild beasts.

9. And all the people shall know — Or, the people shall know all of it. Shall experience the full meaning of divine threatenings. Ephraim and the inhabitant of Samaria — The particular people intended in this prophecy. That say in the pride and stoutness of heart — The people of the northern kingdom, as against those of Judah and Jerusalem, haughtily utter what follows in the next verse. The prophet here seems to see Israel in its attitude toward Jerusalem before Tiglath-pileser has yet humbled Ephraim and Samaria.

V. 10. Stones-We have received some damage; but, we doubt not we shall quickly repair it with advantage.

Verse 10. The bricks] “The eastern bricks,” says Sir John Chardin, (see Harmer’s Observ. I., p. 176,) “are only clay well moistened with water, and mixed with straw, and dried in the sun.” So that their walls are commonly no better than our mud walls; see Maundrell, p. 124. That straw was a necessary part in the composition of this sort of bricks, to make the parts of the clay adhere together, appears from Exodus 5:7-19. These bricks are properly opposed to hewn stone, so greatly superior in beauty and durableness. The sycamores, which, as Jerome on the place says, are timber of little worth, with equal propriety are opposed to the cedars. “As the grain and texture of the sycamore is remarkably coarse and spongy, it could therefore stand in no competition at all (as it is observed, Isaiah 9:10) with the cedar, for beauty and ornament.”—Shaw, Supplement to Travels, p. 96. We meet with the same opposition of cedars to sycamores, 1 Kings 10:27, where Solomon is said to have made silver as the stones, and cedars as the sycamores in the vale for abundance. By this mashal, or figurative and sententious speech, they boast that they shall easily be able to repair their present losses, suffered perhaps by the first Assyrian invasion under Tiglath-pileser; and to bring their affairs to a more flourishing condition than ever.

Some of the bricks mentioned above lie before me. They were brought from the site of ancient Babylon. The straw is visible, kneaded with the clay; they are very hard, and evidently were dried in the sun; for they are very easily dissolved in water.

Verses 8-12. The Lord sent a word, &c. — A prophetical and threatening message by me: for now the prophet, having inserted some consolatory passages for the support of God’s faithful people, returns to his former work of commination against the rebellious Israelites; and it lighted — Hebrew, lpn, it fell, that is, it shall fall in the prophetical style. It shall certainly be accomplished; upon Israel — The same with Jacob in the former clause. We have here the third section of the fifth discourse, which reaches to the fifth verse of the next chapter, “and makes,” says Bishop Lowth, “a distinct prophecy, and a just poem, remarkable for the regularity of its disposition, and the elegance of its plan. It has no relation to the preceding or following prophecy, which relate principally to the kingdom of Judah; whereas, this is addressed exclusively to the kingdom of Israel. The subject of it is a denunciation of vengeance awaiting their crimes. It is divided into four parts, each threatening the particular punishment of some grievous offence; of their pride; of their perseverance in their vices; of their impiety; and of their injustice. To which is added a general denunciation of a further reserve of divine wrath, contained in a distich before used by the prophet on a like occasion, (Isaiah 5:25,) and here repeated after each part: this makes the intercalary verse of the poem; or, as we call it, the burden of the song.” And all the people shall know — Namely, by experience. They shall know whether my word be true or false. Even Ephraim, &c. — The people of the ten tribes, and particularly Ephraim, the proudest of them all. And Samaria — The strongest place, and the seat of the king and court. Here we have the first fault of the Ephraimites, namely, the pride and contempt with which they had received the threatenings of the true prophets of God, who had denounced to them the unhappy consequences of their undertakings. Elevated with vain hope, they had declared that they would never desist from their purpose of invading Judah for any denunciations of the prophets; on the contrary, they had boasted proudly, that, strengthened as they were by their present alliance with the king of Syria, though they had heretofore suffered great loss, they had no doubt of repairing their fortune. Though the bricks were fallen down, they would build with hewn stones, &c. — The expression is metaphorically elegant, and denotes the restoration of a fallen state for the better, and the change of a mean and low to a more honourable and excellent situation. For their pride and arrogance, the God who laugheth vain men to scorn, denounces their punishment in the two following verses; and, according to his usual justice, assures them that the union with Rezin, wherein they boasted, should itself prove their destruction. This prophecy was fulfilled by Tiglath-pileser. See 2 Kings 16:17, Vitringa, and Dodd. Dr. Waterland renders the beginning of the twelfth verse, “The Syrians from the east, and the Philistines from the west.” Though Rezin, king of Syria, was destroyed, yet the body of the nation survived, and submitted themselves to the king of Assyria, and upon his command invaded Israel afterward. And they shall devour Israel, &c. — Like wild beasts.

10. Whether yet chastised by the visitation of Tiglath-pileser or not, the people of Israel remain defiant and contemptuous toward the capital of Judah. The bricks are fallen down — An admission on the part of Israel of its own apparent weakness but stern resolution; its strength being seemingly but as a wall of mud-baked bricks, which had become disintegrated, and were already crumbling away. We will build with hewn stones — And so make their position stronger than ever. This expression displays the audacity and self-confidence of backslidden Israel. Sycamores — A mean timber for strong and finely finished buildings. Cedars — A wood of much greater strength and durability. The thought is another illustration of the undue self-confidence and pride of these Israelites.

V. 11. Therefore-To chastise your pride, and defeat your hopes. Set up-The Assyrians, who, presently after this prophecy, prevailed against him, 2 Kings 16:7. He mentions Rezin, because he was confederate with Ephraim. Join-So that they shall invade him from several quarters. His-Not Rezin’s, but Ephraim.

Verse 11. The adversaries of Rezin against him— “The princes of Retsin against him”] For yrx tsarey, enemies, Houbigant, by conjecture, reads yrc sarey, princes; which is confirmed by thirty of Kennicott’s and Deuteronomy Rossi’s MSS., (two ancient,) one of my own, ancient; and nine more have x tsaddi, upon a rasure, and therefore had probably at first yrc sarey. The princes of Retsin, the late ally of Israel, that is, the Syrians, expressly named in the next verse, shall now be excited against Israel. The Septuagint in this place give us another variation; for ˆyxr Retsin, they read ˆwyx rh har tsiyon, orov Siwn, Mount Sion, of which this may be the sense; but JEHOVAH shall set up the adversaries of Mount Sion against him, (i.e., against Israel,) and will strengthen his enemies together; the Syrians, the Philistines, who are called the adversaries of Mount Sion. See Simonis Lex. in voce Ëks sachach.

Verses 8-12. The Lord sent a word, &c. — A prophetical and threatening message by me: for now the prophet, having inserted some consolatory passages for the support of God’s faithful people, returns to his former work of commination against the rebellious Israelites; and it lighted — Hebrew, lpn, it fell, that is, it shall fall in the prophetical style. It shall certainly be accomplished; upon Israel — The same with Jacob in the former clause. We have here the third section of the fifth discourse, which reaches to the fifth verse of the next chapter, “and makes,” says Bishop Lowth, “a distinct prophecy, and a just poem, remarkable for the regularity of its disposition, and the elegance of its plan. It has no relation to the preceding or following prophecy, which relate principally to the kingdom of Judah; whereas, this is addressed exclusively to the kingdom of Israel. The subject of it is a denunciation of vengeance awaiting their crimes. It is divided into four parts, each threatening the particular punishment of some grievous offence; of their pride; of their perseverance in their vices; of their impiety; and of their injustice. To which is added a general denunciation of a further reserve of divine wrath, contained in a distich before used by the prophet on a like occasion, (Isaiah 5:25,) and here repeated after each part: this makes the intercalary verse of the poem; or, as we call it, the burden of the song.” And all the people shall know — Namely, by experience. They shall know whether my word be true or false. Even Ephraim, &c. — The people of the ten tribes, and particularly Ephraim, the proudest of them all. And Samaria — The strongest place, and the seat of the king and court. Here we have the first fault of the Ephraimites, namely, the pride and contempt with which they had received the threatenings of the true prophets of God, who had denounced to them the unhappy consequences of their undertakings. Elevated with vain hope, they had declared that they would never desist from their purpose of invading Judah for any denunciations of the prophets; on the contrary, they had boasted proudly, that, strengthened as they were by their present alliance with the king of Syria, though they had heretofore suffered great loss, they had no doubt of repairing their fortune. Though the bricks were fallen down, they would build with hewn stones, &c. — The expression is metaphorically elegant, and denotes the restoration of a fallen state for the better, and the change of a mean and low to a more honourable and excellent situation. For their pride and arrogance, the God who laugheth vain men to scorn, denounces their punishment in the two following verses; and, according to his usual justice, assures them that the union with Rezin, wherein they boasted, should itself prove their destruction. This prophecy was fulfilled by Tiglath-pileser. See 2 Kings 16:17, Vitringa, and Dodd. Dr. Waterland renders the beginning of the twelfth verse, “The Syrians from the east, and the Philistines from the west.” Though Rezin, king of Syria, was destroyed, yet the body of the nation survived, and submitted themselves to the king of Assyria, and upon his command invaded Israel afterward. And they shall devour Israel, &c. — Like wild beasts.

Ver. 11. The Lord shall set up the adversaries of Rezin against him. Tiglath-Pileser, king of Assyria, hired by Ahaz, came to Damascus and slew Rezin, and justly too, for making war on his unoffending neighbour. 2 Kings 16:9.

11. Therefore — A consequence fearful to Israel opens up. The Lord shall set up — The expression means, Hath exalted against him. Adversaries of Rezin — These were either the Assyrians, or the allied Syrians, (now subject to Assyria,) after the overthrow of Rezin their king.

V. 12. Syrians-For though Rezin, king of Syria was destroyed, yet the body of the nation survived, and submitted themselves to the king of Assyria, and upon his command invaded Israel afterwards. Before-Heb. on the east: for Syria stood eastward from Israel. Behind-On the western side of the land of Israel. Devour-Like wild beasts.

Verse 12. With open mouth— “On every side”] hp lkb bechol peh, in every corner, in every part of their country, pursuing them to the remotest extremities, and the most retired parts. So the Chaldee rta lkb bechol athar, in every place.

Verses 8-12. The Lord sent a word, &c. — A prophetical and threatening message by me: for now the prophet, having inserted some consolatory passages for the support of God’s faithful people, returns to his former work of commination against the rebellious Israelites; and it lighted — Hebrew, lpn, it fell, that is, it shall fall in the prophetical style. It shall certainly be accomplished; upon Israel — The same with Jacob in the former clause. We have here the third section of the fifth discourse, which reaches to the fifth verse of the next chapter, “and makes,” says Bishop Lowth, “a distinct prophecy, and a just poem, remarkable for the regularity of its disposition, and the elegance of its plan. It has no relation to the preceding or following prophecy, which relate principally to the kingdom of Judah; whereas, this is addressed exclusively to the kingdom of Israel. The subject of it is a denunciation of vengeance awaiting their crimes. It is divided into four parts, each threatening the particular punishment of some grievous offence; of their pride; of their perseverance in their vices; of their impiety; and of their injustice. To which is added a general denunciation of a further reserve of divine wrath, contained in a distich before used by the prophet on a like occasion, (Isaiah 5:25,) and here repeated after each part: this makes the intercalary verse of the poem; or, as we call it, the burden of the song.” And all the people shall know — Namely, by experience. They shall know whether my word be true or false. Even Ephraim, &c. — The people of the ten tribes, and particularly Ephraim, the proudest of them all. And Samaria — The strongest place, and the seat of the king and court. Here we have the first fault of the Ephraimites, namely, the pride and contempt with which they had received the threatenings of the true prophets of God, who had denounced to them the unhappy consequences of their undertakings. Elevated with vain hope, they had declared that they would never desist from their purpose of invading Judah for any denunciations of the prophets; on the contrary, they had boasted proudly, that, strengthened as they were by their present alliance with the king of Syria, though they had heretofore suffered great loss, they had no doubt of repairing their fortune. Though the bricks were fallen down, they would build with hewn stones, &c. — The expression is metaphorically elegant, and denotes the restoration of a fallen state for the better, and the change of a mean and low to a more honourable and excellent situation. For their pride and arrogance, the God who laugheth vain men to scorn, denounces their punishment in the two following verses; and, according to his usual justice, assures them that the union with Rezin, wherein they boasted, should itself prove their destruction. This prophecy was fulfilled by Tiglath-pileser. See 2 Kings 16:17, Vitringa, and Dodd. Dr. Waterland renders the beginning of the twelfth verse, “The Syrians from the east, and the Philistines from the west.” Though Rezin, king of Syria, was destroyed, yet the body of the nation survived, and submitted themselves to the king of Assyria, and upon his command invaded Israel afterward. And they shall devour Israel, &c. — Like wild beasts.

Ver. 12. The Syrians before, and the Philistines behind—shall devour Israel. Thus the Lord continued his strokes till Samaria “was cut short,” and the people few in number, as the prophet had said.

12. The Syrians before — All enemies to Israel were to be combined: Syria (as above explained) on the north, fighting now as subjects of Assyria; and the Philistines on the southwest. With open mouth — The figure is strong. See the full description of the array against Israel in 2 Kings 16:9. Hints of Syria’s old enmity are seen, also, in 2 Chronicles 28:22, 23. For all this his anger is not turned away — Here is resumed the refrain of Isaiah 5:25. It means that their impenitence still continued, and, to appearance, was likely to become unalterably confirmed. But his hand is stretched out still — God inflicts one stroke after another, and waits for penitence; and it failing, he revisits with still another stroke to the same end.

V. 13. Him-To God.

Verses 13-15. For the people turneth not, &c. — We have here the second crime of this refractory people, who, impenitent and stupid, regarded not the chastisement of the Lord, nor turned to him at his reproof. Therefore a total subversion of their state and polity is denounced as the severest punishment upon them. The Lord will cut off, &c., head and tail — High and low, honourable and contemptible, as the next verse explains it; branch and rush — The goodly branches of tall trees, the mighty and noble; and the bulrush, the weakest and meanest persons. In one day — All together, one as well as another, without any distinction. The ancient, &c., he is the head — That is, is signified by the word head, in the former verse; and the prophet that teacheth lies, &c. — Whose destruction he mentions, not as if it were a punishment to them to be deprived of such persons, but partly to show the extent of the calamity, that it should reach to all sorts of persons; and partly to beat down their vain presumptions of peace and prosperity, by showing that those false prophets, which had fed their vain hopes, should perish, and their false prophecies with them. He is the tail — The basest part of the whole people.

13-15. For the people turneth not — One trial passes without result, except continued hardening; and now a new crime is suggested: the people know the object of the judgment, and they still repent not. Unto him that smiteth them — The “unto him” means, as far as him; so as fully to recognise the Smiter, and why he smites. Deuteronomy 4:30, 31. Neither do they seek the Lord of hosts — This parallel member balances the former, as poetry; but there is broader meaning in it. Not simply should they repent thoroughly, but they should be in heart-sympathy with and dependence on him. And the extra judgment now impending for this is the cutting off from Israel the leaders to evil ways. Head and tail — High and low. Branch and rush — The former term denotes a palm branch; the latter a marsh production, a weak stalk of one of the grasses. The Palmyra palm had been called, twenty-five centuries previously, “The king of grasses.” Sanscrit, Trina zaja. Verse 15 explains these proverbial appellations. The false teacher, trimmer, and timeserver, are the meanest of bad leaders. This is always true.

V. 14. Head-High and low. Branch-The goodly branches of tall trees, the mighty and noble. Rush-The bulrush, the weakest and meanest persons. One day-All together, one as well as another.

Verse 14. In one day.] Thirteen MSS. of Kennicott and Deuteronomy Rossi read ביום beyom, in a day; and another has a rasure in the place of the letter b beth.

Verses 13-15. For the people turneth not, &c. — We have here the second crime of this refractory people, who, impenitent and stupid, regarded not the chastisement of the Lord, nor turned to him at his reproof. Therefore a total subversion of their state and polity is denounced as the severest punishment upon them. The Lord will cut off, &c., head and tail — High and low, honourable and contemptible, as the next verse explains it; branch and rush — The goodly branches of tall trees, the mighty and noble; and the bulrush, the weakest and meanest persons. In one day — All together, one as well as another, without any distinction. The ancient, &c., he is the head — That is, is signified by the word head, in the former verse; and the prophet that teacheth lies, &c. — Whose destruction he mentions, not as if it were a punishment to them to be deprived of such persons, but partly to show the extent of the calamity, that it should reach to all sorts of persons; and partly to beat down their vain presumptions of peace and prosperity, by showing that those false prophets, which had fed their vain hopes, should perish, and their false prophecies with them. He is the tail — The basest part of the whole people.

13-15. For the people turneth not — One trial passes without result, except continued hardening; and now a new crime is suggested: the people know the object of the judgment, and they still repent not. Unto him that smiteth them — The “unto him” means, as far as him; so as fully to recognise the Smiter, and why he smites. Deuteronomy 4:30, 31. Neither do they seek the Lord of hosts — This parallel member balances the former, as poetry; but there is broader meaning in it. Not simply should they repent thoroughly, but they should be in heart-sympathy with and dependence on him. And the extra judgment now impending for this is the cutting off from Israel the leaders to evil ways. Head and tail — High and low. Branch and rush — The former term denotes a palm branch; the latter a marsh production, a weak stalk of one of the grasses. The Palmyra palm had been called, twenty-five centuries previously, “The king of grasses.” Sanscrit, Trina zaja. Verse 15 explains these proverbial appellations. The false teacher, trimmer, and timeserver, are the meanest of bad leaders. This is always true.

V. 15. The prophet-Whose destruction he mentions, not as if it were a punishment to them to be deprived of such persons, but partly to shew the extent of the calamity, that it should reach all sorts of persons; and partly to beat down their vain presumptions of peace and prosperity, by shewing that those false prophets, which had fed their vain hopes, should perish, and their false prophecies with them. Tail-The basest part of the whole people.

Verses 13-15. For the people turneth not, &c. — We have here the second crime of this refractory people, who, impenitent and stupid, regarded not the chastisement of the Lord, nor turned to him at his reproof. Therefore a total subversion of their state and polity is denounced as the severest punishment upon them. The Lord will cut off, &c., head and tail — High and low, honourable and contemptible, as the next verse explains it; branch and rush — The goodly branches of tall trees, the mighty and noble; and the bulrush, the weakest and meanest persons. In one day — All together, one as well as another, without any distinction. The ancient, &c., he is the head — That is, is signified by the word head, in the former verse; and the prophet that teacheth lies, &c. — Whose destruction he mentions, not as if it were a punishment to them to be deprived of such persons, but partly to show the extent of the calamity, that it should reach to all sorts of persons; and partly to beat down their vain presumptions of peace and prosperity, by showing that those false prophets, which had fed their vain hopes, should perish, and their false prophecies with them. He is the tail — The basest part of the whole people.

13-15. For the people turneth not — One trial passes without result, except continued hardening; and now a new crime is suggested: the people know the object of the judgment, and they still repent not. Unto him that smiteth them — The “unto him” means, as far as him; so as fully to recognise the Smiter, and why he smites. Deuteronomy 4:30, 31. Neither do they seek the Lord of hosts — This parallel member balances the former, as poetry; but there is broader meaning in it. Not simply should they repent thoroughly, but they should be in heart-sympathy with and dependence on him. And the extra judgment now impending for this is the cutting off from Israel the leaders to evil ways. Head and tail — High and low. Branch and rush — The former term denotes a palm branch; the latter a marsh production, a weak stalk of one of the grasses. The Palmyra palm had been called, twenty-five centuries previously, “The king of grasses.” Sanscrit, Trina zaja. Verse 15 explains these proverbial appellations. The false teacher, trimmer, and timeserver, are the meanest of bad leaders. This is always true.

V. 16. The leaders-Their false prophets. Cause-By false doctrines and evil counsels and persuasions. Destroyed-Shall certainly perish.

Verses 16, 17. For, &c. — “We have here a defence of the divine judgment, taken from the universal corruption of the people, wherein God sets forth the justice of his proceedings, and shows, that not from choice, but from the iniquities of the people, he is compelled to punish. The leaders of this people — Their governors, both civil and ecclesiastical, especially the latter, their teachers, or the false prophets, last-mentioned; cause them to err — Their governors compelling them by power, and their teachers deceiving them by false doctrines, and evil counsels and persuasions. They that are led, &c., are destroyed — Shall certainly perish; nor will it avail them to plead, in their excuse, that they followed the counsel and conduct of their leaders. The Lord shall have no joy in their young men — Shall not rejoice over them to do them good, as he doth over his faithful people, Isaiah 62:5; Zephaniah 3:17. Neither shall have mercy on their fatherless — Who generally are the special objects of his care and pity, and much less upon others. For every one — Not precisely; for there were seven thousand pious persons among them, when they seemed to Elijah to be universally corrupt; but the body or generality of the people are intended; is a hypocrite — For though they professed to worship the true God, yet indeed they had forsaken him. Every mouth speaketh folly — That is, wickedness, which is commonly called folly. They are not ashamed to proclaim their own wickedness; and the corruption of their hearts breaks forth into ungodly speeches.

16. The leaders… led — See Isaiah 3:12. The “leaders” and the “led” are both swallowed up in misery: the former because of their bad leadership, the latter as the result of their wrong following. Numbers 16:30.

V. 17. No joy-Shall not rejoice over them to do them good. Fatherless-Who are the special objects of his care and pity, and much less upon others. Every one-Not precisely; for there were seven thousand elect persons among them, when they seemed to Elijah to be universally corrupt, but the body of the people. Hypocrite-For though they professed to worship God, yet indeed they had forsaken him. Folly-Wickedness.

Verse 17. The Lord— “JEHOVAH”] For ynda Adonai, a great number of MSS. read hwhy Yehovah.

Verses 16, 17. For, &c. — “We have here a defence of the divine judgment, taken from the universal corruption of the people, wherein God sets forth the justice of his proceedings, and shows, that not from choice, but from the iniquities of the people, he is compelled to punish. The leaders of this people — Their governors, both civil and ecclesiastical, especially the latter, their teachers, or the false prophets, last-mentioned; cause them to err — Their governors compelling them by power, and their teachers deceiving them by false doctrines, and evil counsels and persuasions. They that are led, &c., are destroyed — Shall certainly perish; nor will it avail them to plead, in their excuse, that they followed the counsel and conduct of their leaders. The Lord shall have no joy in their young men — Shall not rejoice over them to do them good, as he doth over his faithful people, Isaiah 62:5; Zephaniah 3:17. Neither shall have mercy on their fatherless — Who generally are the special objects of his care and pity, and much less upon others. For every one — Not precisely; for there were seven thousand pious persons among them, when they seemed to Elijah to be universally corrupt; but the body or generality of the people are intended; is a hypocrite — For though they professed to worship the true God, yet indeed they had forsaken him. Every mouth speaketh folly — That is, wickedness, which is commonly called folly. They are not ashamed to proclaim their own wickedness; and the corruption of their hearts breaks forth into ungodly speeches.

17. No joy in their young men — God, because of the perversity of even their “young men,” can take no delight in them; for they are not, as they should be, the hope of the nation. And if due judgment is to sweep through the nation, it will take all. Fatherless and widows — The Old Testament religion enjoins extreme care of these classes; hence the expression that he will have no mercy on these implies an utter exhaustion of divine forbearance. Every one… a hypocrite — There is no sincere recognition of God among them, but every so-called service of him is a pretence. Folly — Wickedness. For all this — Because of all this: Israel’s resolute impenitence. Stretched out still — Notwithstanding severe judgments already, more will follow.

V. 18. Burneth-Shall burn you, as it follows, shall devour. Thorns-The low and mean persons; for these are opposed to the thickets of the forest, in the next clause. Forest-In the wood, where the trees are tall, and stand thick, having their bows entangled together, which makes them more ready both to catch and to spread the fire. Smoak-Sending up smoak like a vast furnace.

Verse 18. For wickedness] Wickedness rageth like a fire, destroying and laying waste the nation: but it shall be its own destruction, by bringing down the fire of God’s wrath, which shall burn up the briers and the thorns; that is, the wicked themselves. Briers and thorns are an image frequently applied in Scripture, when set on fire, to the rage of the wicked; violent, yet impotent, and of no long continuance. “They are extinct as the fire of thorns,” Psalm 118:12. To the wicked themselves, as useless and unprofitable, proper objects of God’s wrath, to be burned up, or driven away by the wind. “As thorns cut up they shall be consumed in the fire,” Isaiah 33:12. Both these ideas seem to be joined in Psalm 58:9:— “Before your pots shall feel the thorn,

As well the green as the dry, the tempest shall bear them away.” The green and the dry is a proverbial expression, meaning all sorts of them, good and bad, great and small, &c. So Ezekiel: “Behold, I will kindle a fire, and it shall devour every green tree, and every dry tree,” Ezekiel 20:47. D’Herbelot quotes a Persian poet describing a pestilence under the image of a conflagration: “This was a lightning that, falling upon a forest, consumed there the green wood with the dry.” See Harmer’s Observations, Vol. II., p. 187.

Verse 18. For wickedness burneth as fire, &c. — Rageth like a fire, destroying and laying waste the nation. We have here the third great evil, on account of which divine vengeance was about to come upon them; namely, the power of reigning and barefaced impiety; the punishment whereof, denounced in the subsequent verses, is, as usual, assimilated to the vice, namely, destructive factions, which should overthrow their republic. Having rendered themselves hateful to God by their crimes, they shall be destroyed by those crimes, by their dissensions, animosities, divisions, tumults, insurrections, and civil broils, arising from the wickedness of their own dispositions, and issuing in their mutual destruction. Inflamed by envy, avarice, and impurity, they shall perish in this very fire let loose among them by the wrath of God, and permitted to rage uncontrolled, like fire among briers and thorns, verse 19. The latter state of the Israelitish government abundantly proves the exactness of this prophet’s prediction, 2 Kings 15:10, 30, and 17:1, 18-24.

18. We have passed two strophes, and here enter on the third, which closes the chapter. They are apparently artificial and antiphonic. Possibly the prophet pronounced the grave causes of judgment upon judgment, and his disciple-adherents added the gloomy refrain. The scene may have occurred in the temple court, where were gathered, as by appointment, the king, nobles, false prophets and leaders, and the people. More gladly did they this time listen than if themselves were the immediate objects of the denounced judgments. They were, however, familiar enough with them as of their own deserving; and, probably, in their minds were likely to be yet more. There can be little doubt of Isaiah’s large indirect influence on the affairs of state. But Ahaz was so committed to an Assyrian policy, and so entangled by it, that the prophet’s statesmanship was less apparent in his reign; but obviously more in that of Hezekiah, his son and successor. For wickedness — Prevailing impiety and blasphemy. Burneth as the fire — Extends as fire does among thorns and thickets. Or, it smoulders, when long pent up, then bursts forth irresistibly. See Hosea 7:6. Wickedness produces its own punishment. Briers and thorns — An image, probably, of the lower grades of the population, where the fires of corruption and punishment are first seen. Thickets of the forest — Among ranks grading upward, till high and low receive the conflagration together. Mount up like… smoke — The “smoke” of their destruction ascendeth to heaven.

19. Through the wrath — Prophecy breathes an intense ethical spirit, expressing how God feels toward wrong in itself. Land darkened — Or, blackened by fire of judgment — the besotted people being the fuel thereof. No man… spare — When humanity loses all pity for itself the extreme of judgment has come.

Verse 20. The flesh of his own arm— “The flesh of his neighbour”] “Tou bracionov tou adelfou autou, the Septuagint Alexand. Duplex versio, quarum altera legit רעו reo, quæ vox extat, Jeremiah 6:21. Nam [r rea, adelfov, Genesis 43:33. Recte ni fallor.”—SECKER. I add to this excellent remark, that the Chaldee manifestly reads רעו reo, his neighbour, not זרעו zeroo, his arm; for he renders it by hybyrq karibeyh, his neighbour. And Jeremiah has the very same expression: wlkay רעהו rcb vyaw veish besar reehu yochelu, “and every one shall eat the flesh of his neighbour,” Isaiah 19:9. This observation, I think, gives the true reading and sense of this place: and the context strongly confirms it by explaining the general idea by particular instances, in the following verse: “Every man shall devour the flesh of his neighbour;” that is, they shall harass and destroy one another. “Manasseh shall destroy Ephraim, and Ephraim, Manasseh;” which two tribes were most closely connected both in blood and situation as brothers and neighbours; “and both of them in the midst of their own dissensions shall agree in preying upon Judah.” The common reading, “shall devour the flesh of his own arm,” in connexion with what follows, seems to make either an inconsistency, or an anticlimax; whereas by this correction the following verse becomes an elegant illustration of the foregoing.—L. ISAIAH

Verses 20, 21. He shall snatch on the right hand — They shall plunder and devour one another, without ever being satisfied, or ceasing. They shall eat every man the flesh, &c. — They shall destroy one another by their intestine wars: see Isaiah 49:26. But it was literally fulfilled when they were reduced to that extremity that they ate the flesh of their own children, 2 Kings 6:28; Jeremiah 19:8, 9; a judgment denounced for their sins by Moses, Deuteronomy 28:53, where see the note. They together shall fall on Judah — When those tribes have preyed upon and nearly destroyed one another, they shall turn their rage on Judah. The prophet in the above verses describes the infatuation of the Israelites and Jews, who, instead of uniting in a confederacy against their common enemies, the Syrians and Assyrians, with whom they were not singly able to contend, fell out among themselves, and so far destroyed each other, that they became, one after the other, an easy prey to those heathen nations, whom, humanly speaking, they would have been able to have repelled, had they united in a league, and aided each other. But God suffered them to be infatuated, as a punishment of their sins.

Ver. 20. They shall eat every man the flesh of his own arm. The flesh of his children and friends, when pressed with the horrors of famine in the siege, and all as rebels expecting to be put to the sword. Jeremiah 19:9.

20. Snatch on the right hand — This figure is a famine view, as the result of inordinate self-will and cruelty in times of anarchy.

V. 21. Manasseh-Though more near and dear to one another than any other tribe, being both sons of Joseph.

Verses 20, 21. He shall snatch on the right hand — They shall plunder and devour one another, without ever being satisfied, or ceasing. They shall eat every man the flesh, &c. — They shall destroy one another by their intestine wars: see Isaiah 49:26. But it was literally fulfilled when they were reduced to that extremity that they ate the flesh of their own children, 2 Kings 6:28; Jeremiah 19:8, 9; a judgment denounced for their sins by Moses, Deuteronomy 28:53, where see the note. They together shall fall on Judah — When those tribes have preyed upon and nearly destroyed one another, they shall turn their rage on Judah. The prophet in the above verses describes the infatuation of the Israelites and Jews, who, instead of uniting in a confederacy against their common enemies, the Syrians and Assyrians, with whom they were not singly able to contend, fell out among themselves, and so far destroyed each other, that they became, one after the other, an easy prey to those heathen nations, whom, humanly speaking, they would have been able to have repelled, had they united in a league, and aided each other. But God suffered them to be infatuated, as a punishment of their sins.

21. Manasseh, Ephraim — The close tribal relationships in Israel are represented as broken, and each tribe as preying on the other, even of the same federation, while they are together scheming to break up Judah. The two tribes named are occasionally put for the whole of the northern kingdom, (see 2 Chronicles 30:1;) so here. Their territory lay beside each other, among the rich hills and plains of middle Palestine. The illustrative tropes of this strophe exhibit the nation of Israel in the last throes of dissolution.